The Christian Rabbi was one of the most complex and controversial figures of eighteenth-century Greek Orthodoxy. A monk, theologian, and teacher, he is best remembered as the original intellectual force behind the Kollyvades Movement, whose call for liturgical rigor and spiritual renewal would eventually leave a lasting mark on Orthodox life. Neophyte’s was born in Patras during a period of severe political and social instability. The city, then under Venetian rule, suffered from heavy taxation, economic hardship, and the abuses of Ottoman officials. Patras also contained an active Jewish commercial community, and Neophyte’s was born into a family of Jewish origin that according to wikipedia had gradually become Christian through intermarriage with Greeks. This background earned him the sobriquet “Neophytos of the Jews” and shaped a distinctive intellectual profile. Unlike most Orthodox monks of his time, he received a rigorous Talmudic education and developed deep familiarity with classical Jewish texts, a skill that later gave unusual authority to his Christian polemical writings.

His formal education was exceptional. Neophytos studied in Constantinople, Patmos, and Ioannina, learning under prominent teachers such as Gerasimos Byzantios and the celebrated scholar Eugenios Voulgaris. His training encompassed rhetoric, logic, grammar, natural science, and theology, reflecting the broad curriculum of the Greek Enlightenment while remaining grounded in traditional Orthodox learning. In 1723 he arrived at Mount Athos, where he became a monk at the Skete of the Holy Trinity (Kavsokalyva). Whether he was ordained a deacon before his arrival or on Athos itself remains uncertain.

Neophytos’s reputation as a teacher led to his appointment as the first director of the Athoniada School at Vatopaidi Monastery, founded in 1748 as a major philosophical and theological institution for the Orthodox world. During his three-year tenure, he emphasized traditional Athonite pedagogy, focusing particularly on grammar and ecclesiastical discipline. Among his students were Athanasios Parios and Nikephoros of Chios, both later recognized as saints. His replacement in 1753 by Eugenios Voulgaris—installed by Patriarch Cyril V to introduce a modern, Western-influenced curriculum—proved decisive. The resulting tensions between traditionalist monks and Enlightenment-inspired reformers contributed directly to the outbreak of the Kollyvades controversy.

As leader of the more rigorous faction, Neophytos championed frequent Holy Communion, strict adherence to canonical law (akriveia), and uncompromising liturgical fidelity. These positions alienated many Athonite monks and ecclesiastical authorities. In 1756 he withdrew from teaching and returned to Kavsokalyva, seeking a life of silence and study. Three years later, after sustained slander and persecution, he left Mount Athos altogether. Over the following decades he taught in Chios, Adrianople, Transylvania, and Wallachia, spending many years in Bucharest, where his uncle served as a bishop. 

During his long exile from Athos, Neophytos wrote Înfruntarea Jidovilor (Confronting Jews),  the manuscript preface was completed 1797 and first published in Iasi in 1803. It was later translated into Armenian in 1808 from the original Romanian (Moldavian) by an Armenian priest in Iasi, Nersēs Harut‘iwnean which was translated into Armenian in 1808 from the original Romanian (Moldavian) by an Armenian priest in Iasi, Nersēs Harut‘iwnean. He wrote numerous theological and philosophical works, including On Frequent Participation in Holy Communion, later praised by Ecumenical Patriarch Neophytos VII. Yet his influence became increasingly indirect. The militant tone of the Confession of Faith written in 1771 by his disciple Paisios the Calligrapher—which denounced opponents as heretics—was widely attributed to the entire Kollyvades movement. This led to internal fractures, violence, and ultimately the patriarchal excommunication of the Kollyvades in 1776. Neophytos himself remained largely silent during these events and increasingly isolated, even from former students who questioned his orthodoxy.

The Monk Neofit died in Bucharest around 1784 (1780-1784), the same year the Kollyvades were officially restored to the Church. Although marginalized in his final years, he is now recognized as the theoretical founder and initial driving force of the movement. Its later rehabilitation—led by Saint Makarios Notaras, Saint Nikodemos the Hagiorite, and Athanasios Parios—ensured that Neophytos’s core vision of spiritual seriousness, patristic fidelity, and liturgical integrity would endure long after the controversies that once silenced him.